Discourses Proving Jesus to be the Messiah, Sermon 5

Discourses Proving Jesus to be the Messiah · Sermon 5

p. 155SERMON V. The danger of Apoſtacy from Chriſtianity.

HEB. VI. 4, 5, 6.

For it is impoſſible for thoſe who were once enlightned, and have taſted of the heavenly gift, and were made partakers of the holy-Ghoſt, and have taſted the good word of God, and the powers of the world to come; If they ſhall fall away, to renew them again unto repentance: ſeeing they crucifie to themſelves the Son of God afreſh, and put him to an open ſhame.

THESE words are full of difficulties, and the miſunderſtanding of them hath not only been an occaſion of a great deal of trouble, and even deſpair to particular perſons, but one of the chief Reaſons p. 156why the Church of Rome did for a long time reject the Authority of this Book; which by the way I cannot but take notice of as a demonſtrative Inſtance both of the fallible Judgment of that Church, and of the fallibility of Oral Tradition; for St. Jerome more than once expreſly tells us, that in his time (which was about 400 years after Chriſt) the Church of Rome did not receive this Epiſtle for Canonical: But it is plain, that ſince that time, whether moved by the Evidence of the thing, or (which is more probable) by the Conſent and Authority of other Churches, they have received it, and do at this day acknowledge it for Canonical; from whence one of theſe two things will neceſſarily follow; either that they were in an error for 400 years together while they rejected it; or that they have ſince erred for a longer time in receiving it. One of theſe is unavoidable; for if the Book be Canonical now, it was ſo from the beginning; for Bellarmine himſelf confeſſeth (and if he had not confeſſed it, it is nevertheleſs true and certain) that the Church cannot make a Book Canonical, p. 157which was not ſo before; if it was not Canonical at firſt, it cannot be made ſo afterward; ſo that let them chuſe which part they will, it is evident, beyond all denyal, that the Church of Rome hath actually erred in her Judgment concerning the Authority of this Book; and one error of this kind is enough to deſtroy her Infallibility, there being no greater Evidence that a Church is not Infallible, than if it plainly appear that ſhe hath been deceived.

And this alſo is a convincing inſtance of the Fallibility of Oral Tradition. For if that be Infallible in delivering down to us the Canonical Books of Scripture, it neceſſarily follows, that whatever Books were delivered down to us for Canonical in one Age, muſt have been ſo in all Ages; and whatever was rejected in any Age, muſt always have been rejected: but we plainly ſee the contrary, from the inſtance of this Epiſtle, concerning which the Church of Rome (which pretends to be the great and faithful Preſerver of Tradition) hath in ſeveral Ages deliver'd ſeveral things. This is a peremptory inſtance both of p. 158the Fallibility of the Roman Church, and of her Oral Tradition.

Having obſerved this by the way, which I could not well paſs by upon ſo fair an occaſion, I ſhall betake my ſelf to the explication of theſe words; towards which it will be no ſmall advantage to conſider the particular Phraſes and Expreſſions in the Text. It is impoſſible for thoſe who were once enlightned; that is, were ſolemnly admitted into the Church by Baptiſm, and embraced the profeſſion of Chriſtianity. Nothing was more frequent among the Ancients, than to call Baptiſm, foreign Illumination, and thoſe who were baptized were called, foreign enlightned Perſons, becauſe of that Divine Illumination which was convey'd to the minds of Men by the knowledge of Chriſtianity, the Doctrine whereof they made Profeſſion of at their Baptiſm. And therefore Juſtin Martyr tells us, that by calling upon God the Father, and the name of our Lord Jeſus Chriſt, and the name of the Holy Ghoſt, foreign, the enlightned Perſon is waſhed; and again more expreſly, foreign, this Laver (ſpeaking of Baptiſm) is called p. 159Illumination. And St. Cyprian gives us the Reaſon; becauſe by virtue of Baptiſm in expiatum pectus ac purum deſuper ſe lumen infundit, Light is infuſed from above into the purified Soul. And that this Expreſſion is ſo to be underſtood here in the Text, as alſo Chap. 10. 32. the Syriac and Ethiopic give us good ground to believe; for they render the Text thus, It is impoſſible for thoſe who have been once baptized, and have taſted of the Heavenly Gift. And at the 10th. Chap. v. 32. which we tranſlate, But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions; that is, call to mind the former days, in which after by Baptiſm ye had publickly embraced the Profeſſion of Chriſtianity, ye were upon that account expoſed to many grievous Sufferings and Perſecutions. So that I think there can be no great doubt, but, by thoſe that were once enlightned, the Apoſtle means thoſe that were baptized.

To proceed then, For it is impoſſible for thoſe who were once enlightned, and have taſted of the heavenly gift, and were made partakers of the Holy Ghoſt; theſe p. 160two Expreſſions ſeem to denote the Spiritual Benefits and Graces of the Holy Ghoſt conferred upon Chriſtians by Baptiſm; particularly Regeneration, which is the proper work of the Holy Ghoſt, and Juſtification and Remiſſion of Sins. So we find Faith, whereby we are juſtified, called the Gift of God, Eph. 2. 8. Faith is the gift of God; and our Juſtification is called a Gift, and a free Gift five ſeveral times in one Chapter, Rom. 5. 15, 16, 17, 18. But not as the offence, ſo alſo is the free gift; for if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man Jeſus Chriſt, hath abounded unto many; and what this free Gift is, he tells us in the next words, viz. Juſtification, or Remiſſion of Sins, v. 16. And not as it was by one that ſinned, ſo is the gift; for the judgment was by one to Condemnation; but the free gift is of many offences unto juſtification. For if by one man's offence, death reigned by one, much more they which receive abundance of grace, and of the gift of righteouſneſs, ſhall reign in life by one; Jeſus Chriſt. Therefore as by the offence of one, judgment p. 161came upon all men to condemnation: even ſo by the righteouſneſs of one, the free gift came upon all men unto juſtification of life. So that by the Heavenly Gift, I underſtand remiſſion of Sins; and by being made partakers of the Holy Ghoſt, the ſanctifying Power and Efficacy of God's Spirit.

And have taſted the good word of God; that is, entertained the Goſpel, which is here called the good word of God; by reaſon of the gracious promiſes contained in it, particularly the Promiſes of Eternal Life and Happineſs.

And the powers of the World to come, foreign, the Powers of the Goſpel Age; that is, the miraculous Powers of the Holy Ghoſt which were beſtowed upon Men, in order to the propagation of the Goſpel. And that this is the true meaning of this Phraſe, will I think be very plain to any one who ſhall but conſider, that the word foreign is generally in Scripture uſed for miraculous Powers and Operations; and particularly to expreſs the miraculous Gifts of the Holy Ghoſt, which were beſtowed upon the Apoſtles and firſt Chriſtians; (I need not cite the particular p. 162Texts for the proof of this, they are ſo many and ſo well known;) And then if we conſider farther, that the times of the Goſpel, the days of the Meſſias, are frequently called by the Jews Seculum futurum, The Age to come. And indeed this is the very Phraſe uſed by the LXX concerning our Saviour, Iſa. 9. 6. where he is called, according to our Tranſlation, The Everlaſting Father, but according to that of the LXX foreign, The Father of the future Age. And this very Phraſe is uſed once more in this Epiſtle to the Heb. ch. 2. 5. For unto the Angels hath he not put in ſubjection the World to come, whereof we now ſpeak. He had ſaid before, that the Law was given by Angels. v. 2. If the word ſpoken by Angels was ſtedfaſt; but the diſpenſation of the Goſpel, which he calls The World to come, or the future Age, was not committed to them, this was adminiſtred by the Son of God; Ʋnto the Angels hath he not put into ſubjection the World to come. And 'tis obſervable, that this Phraſe is only uſed in this Epiſtle to the Hebrews, becauſe the Jews very well underſtood the meaning of it, being that whereby p. 163they commonly expreſt the times of the Goſpel, according to that ancient Tradition of the Houſe of Elias, which diſtributed the duration of the World into three foreign, or Ages; the Age before the Law, the Age under the Law, and the Age of the Meſſias, which they called the Seculum futurum, or the Age to come; and which is likewiſe in Scripture called, The laſt days, or times, and the concluſion of the Ages; Concerning which, it was particularly propheſied, that the Holy Ghoſt ſhould be poured forth upon Men in miraculous Gifts and Powers. And to this very purpoſe the Prophet Joel is cited by St. Peter, Acts 2. 16, 17. This is that which was ſpoken by the Prophet Joel, And it ſhall come to paſs in the laſt days, (ſaith God) I will pour out of my Spirit upon all fleſh; and your Sons and your Daughters ſhall propheſie, &c. From all which it is very evident, that by taſting the powers of the World to come, is meant, being partakers of the miraculous gifts of the Holy Ghoſt, which were poured forth in the Goſpel Age, by the Jews commonly called, The World to come.

If they ſhall fall away; that is, if p. 164after all this they ſhall apoſtatize from this Profeſſion, out of love to this preſent World, or from the fear of Perſecutions and Sufferings.

It is impoſſible to renew them again to Repentance; that is, it is a thing very difficult, hardly to be hoped for, that ſuch wilful and notorious Apoſtates ſhould be reſtored again by Repentance. For the word foreign, which we tranſlate Impoſſible, is not always to be taken in the ſtricteſt ſenſe, for that which abſolutely cannot be; but many times for that which is ſo very difficult, that it ſeems next to an impoſſibility. So our Saviour, that which in one place he calls exceeding hard, viz. for a rich Man to enter into the Kingdom of Heaven, he afterwards calls impoſſible with Men; and ſo here I underſtand the Apoſtle, that thoſe who apoſtatize from Chriſtianity, after Baptiſm and the benefits of it, 'Tis exceeding hard to recover them again to Repentance: This Phraſe foreign, to renew them again to Repentance, ſome underſtand of reſtoring them again to the Peace and Communion of the Church, by a courſe of Penance, ſuch as was preſcribed p. 165in the ancient Church to great Offenders; and then they underſtand by foreign, not a Natural, but a Moral Impoſſibility; that which cannot be done according to the Orders and Conſtitutions of the Church; that is, the Church did refuſe to admit Apoſtates, and ſome other great Offenders, as Murderers and Adulterers, to a courſe of Penance, in order to their Reconciliation with the Church; This Tertullian tells us was the ſtrictneſs of the Church in his time, Neque Idololatriae, neque Sanguini pax ab Eccleſiâ redditur; they admitted neither Idolaters, nor Murderers to the reconciliation of the Church. Though they were never ſo penitent, and ſhed never ſo many tears, yet he ſays they were jejunae pacis lacrimae, their tears were in vain, to reconcile them to the Peace and Communion of the Church. He ſays indeed, they did not abſolutely pronounce their caſe deſperate in reſpect of God's Pardon and Forgiveneſs; ſed de veniâ Deo reſervamus, for that they referr'd them to God: but they were never to be admitted again into the Church; ſo ſtrict were many Churches, and that upon the Authority p. 166of this Text; though the Church of Rome was more moderate in this matter, and for that Reaſon call'd the Authority of this Book into queſtion.

But I ſee no reaſon why theſe Words ſhould primarily be underſtood of reſtoring Men to the Communion of the Church by Penance: but they ſeem to be meant of reſtoring Men to the Favour of God by Repentance; of which indeed their being reſtored to the Communion of the Church was a good ſign. This the Apoſtle ſays was very difficult, for thoſe who after Baptiſm, and the ſeveral benefits of it, did apoſtatize from Chriſtianity, to be recover'd again to Repentance.

Seeing they crucifie to themſelves the Son of God afreſh, and put him to an open ſhame. This is ſpoken by way of Aggravation of the crime of Apoſtacy, that they who fall off from Chriſtianity, in effect and by interpretation do crucifie the Son of God over again, and expoſe him to ſhame and reproach, as the Jews did; for by denying and renouncing of him, they declare him to be an Impoſtor, and conſequently worthy of that death which he ſuffered, and that Ignominy which he was p. 167expoſed to; and therefore, in account of God, they are ſaid to do that, which by their actions they do approve; ſo that it is made a Crime of the higheſt Nature, as if they ſhould crucifie the Son of God, and uſe him in the moſt ignominious manner, even tread under foot the Son of God, as the expreſſion is to the ſame purpoſe, Ch. 10, 29.

Thus I have endeavour'd, as briefly and clearly I could, to explain to you the true meaning and importance of the ſeveral Phraſes and Expreſſions in the Text; the ſenſe whereof amounts to this, that if thoſe who are baptized, and by Baptiſm have received Remiſſion of Sins, and do believe the Doctrine of the Goſpel, and the Promiſes of it, and are endow'd with the miraculous Gifts of the Holy Ghoſt, if ſuch perſons as theſe ſhall after all this apoſtatize from Chriſtianity, it is very hard, and next to an impoſſibility, to imagine how ſuch Perſons ſhould recover again by Repentance, ſeeing they are guilty of as great a Crime, as if in their own Perſons they had put to Death and ignominiouſly uſed the Son of God; becauſe by rejecting of p. 168him, they declare to the World that he ſuffered deſervedly.

Having thus explained the words, in order to the further vindication of them, from the miſtakes and miſapprehenſions which have been about them, I ſhall endeavour to make out theſe five things.

1ſt, That the Sin here mention'd is not the Sin againſt the Holy Ghoſt.

2dly, That the Apoſtle does not declare it to be abſolutely impoſſible, but only that thoſe who are guilty of it are recover'd to Repentance with great difficulty.

3dly, That it is not a partial Apoſtacy from the Chriſtian Religion by any particular vicious Practice.

4thly, That it is a total Apoſtacy from the Chriſtian Religion, and more eſpecially to the Heathen Idolatry, which the Apoſtle here ſpeaks of.

5thly, The Reaſon of the difficulty of the recovery of thoſe who fall into this Sin.

1ſt, That the Sin here mention'd is not the Sin againſt the Holy Ghoſt, which I have heretofore diſcourſed of, and ſhewn wherein the particular Nature of it does conſiſt. There are three p. 169things which do remarkably diſtinguiſh the Sin here ſpoken of in the Text, from the Sin againſt the Holy Ghoſt deſcribed by our Saviour.

1ſt, The Perſons that are guilty of this Sin here in the Text, are evidently ſuch as had embraced Chriſtianity, and had taken upon them the Profeſſion of it: whereas thoſe whom our Saviour chargeth with the Sin againſt the Holy Ghoſt, are ſuch as conſtantly oppoſed his Doctrine, and reſiſted the Evidence he offer'd for it.

2dly, The particular nature of the Sin againſt the Holy Ghoſt conſiſted in blaſpheming the Spirit whereby our Saviour wrought his Miracles, and ſaying he did not do thoſe things by the Spirit of God, but by the aſſiſtance of the Devil; in that malicious and unreaſonable imputing of the plain Effects of the Holy Ghoſt to the Power of the Devil, and conſequently in an obſtinate refuſal to be convinced by the Miracles that he wrought: but here is nothing of all this ſo much as intimated by the Apoſtle in this place.

3dly, The Sin againſt the Holy Ghoſt is declared to be abſolutely unpardonable, both in this World, and in that p. 170which is to come: but this is not declared to be abſolutely unpardonable; which brings me to the

2d, Thing, namely, That this Sin here ſpoken of by the Apoſtle, is not ſaid to be abſolutely unpardonable. It is not the Sin againſt the Holy Ghoſt; and whatever elſe it be, it is not out of the compaſs of God's Pardon and Forgiveneſs. So our Saviour hath told us, that all manner of Sin whatſoever that men have committed is capable of pardon, excepting only the Sin againſt the Holy Ghoſt. And though the Apoſtle here uſes a very ſevere Expreſſion, that if ſuch perſons fall away, it is impoſſible to renew them again to Repentance; yet I have ſhewn that there is no neceſſity of underſtanding this Phraſe in the ſtricteſt ſenſe of the word impoſſible; but as it is elſewhere uſed, for that which is extreamly difficult. Nor indeed will our Saviour's Declaration, which I mention'd before, that all Sins whatſoever are pardonable, except the Sin againſt the Holy Ghoſt, ſuffer us to underſtand theſe words in the moſt rigorous Senſe.

3dly, The Sin here ſpoken of, is not a partial Apoſtacy from the Chriſtian p. 171Religion by any particular vicious Practice. Whoſoever lives in the habitual practice of any Sin plainly forbidden by the Chriſtian Law, may be ſaid ſo far to have apoſtatized from Chriſtianity: but this is not the falling away which the Apoſtle here ſpeaks of. This may be bad enough, and the greater Sins any Man who profeſſeth himſelf a Chriſtian lives in, the more notoriouſly he contradicts his Profeſſion, and falls off from Chriſtianity, and the nearer he approacheth to the Sin in the Text, and the danger there threatned: but yet for all that, this is not that which the Apoſtle ſpeaks of.

4thly, But it is a total Apoſtacy from the Chriſtian Religion, more eſpecially to the Heathen Idolatry, the renouncing of the true God, and our Saviour, and the Worſhip of falſe Gods, which the Apoſtle here ſpeaks of. And this will be evident, if we conſider the occaſion and main ſcope of this Epiſtle. And that was to confirm the Jews, who had newly embraced Chriſtianity, in the profeſſion of that Religion; and to keep them from apoſtatizing from it, becauſe of the Perſecutions and Sufferings which attended p. 172that Profeſſion. It pleaſed God, when Chriſtianity firſt appeared in the World, to permit the Powers of the World to raiſe a vehement Perſecution againſt the Profeſſors of it, by reaſon whereof many out of baſe fear did apoſtatize from it, and in teſtimony of their renouncing it, were forced to Sacrifice to the Heathen Idols. This is that which the Apoſtle endeavours to caution and arm Men againſt throughout this Epiſtle. Ch. 2. 1. Therefore we ought to give the more earneſt heed to the things which we have heard, leſt at any time we ſhould fall away: And, Chap. 3. 12. it is call'd an evil heart of Ʋnbelief to apoſtatize from the living God. Take heed, Brethren, leſt there be in any of you an evil heart of Ʋnbelief, to depart from the living God; that is, to fall from the Worſhip of the true God to Idolatry. And, Chap. 10. 23. Let us hold faſt the Profeſſion of our Faith without wavering, not forſaking the aſſembling of our ſelves together; that is, not declining the Aſſemblies of Chriſtians, for fear of Perſecution; and, v. 26. it is call'd a ſinning wilfully, after we have received the knowledge of the Truth; and, v. 39. a drawing back to Perdition. p. 173And, Ch. 12. it is call'd by way of Eminency, the Sin which ſo eaſily beſets; the Sin, which in thoſe times of Perſecution, they were ſo liable to.

And I doubt not, but this is the Sin which St. John ſpeaks of, and calls the Sin unto Death, and does not require Chriſtians to pray for thoſe who fall into it, with any aſſurance that it ſhall be forgiven; 1 John 5. 16. There is a Sin unto Death; I do not ſay that he ſhall pray for it. All Ʋnrighteouſneſs is Sin, and there is a Sin not unto Death. We know that whoſoever is born of God, ſinneth not; that is, does not fall into the Sin of Apoſtacy from Chriſtianity to that of the Heathen Idolatry: But he that is begotten of God, keepeth himſelf, and that wicked one toucheth him not. And then, v. 21. he adds this Caution, Little Chrildren keep your ſelves from Idols. Which ſufficiently ſhews, what that Sin was which he was ſpeaking of before.

So that this being the Sin which the Apoſtle deſign'd to caution Men againſt throughout this Epiſtle, it is very evident what falling away it is he here ſpeaks of, namely, a total Apoſtacy from Chriſtianity, and more eſpecially to the Heathen Idolatry.

p. 1745thly, We will conſider the Reaſon of the difficulty of Recovering ſuch Perſons by Repentance. If they fall away, it is extremely difficult to renew them again to Repentance; and that for theſe three Reaſons.

1. Becauſe of the greatneſs and heinouſneſs of the Sin.

2. Becauſe it renounceth, and caſteth off the means of Recovery.

3. Becauſe it is ſo high a Provocation of God to withdraw his Grace from ſuch Perſons.

1. Becauſe of the greatneſs and heinouſneſs of the Sin, both in the Nature and Circumſtances of it. It is a downright Apoſtacy from God, a direct renouncing of him, and rejecting of his Truth, after Men have owned it, and been inwardly perſwaded and convinced of it; and ſo the Apoſtle expreſſeth it in this Epiſtle, calling it an Apoſtacy from the living God, a ſinning wilfully after we have received the knowledge of the Truth. It hath all the Aggravations that a Crime is capable of, being againſt the cleareſt Light and Knowledge, and the fulleſt Conviction of a Man's Mind, concerning the Truth and Goodneſs of that Religion which he renounceth; againſt the p. 175greateſt Obligations laid upon him by the Grace and Mercy of the Goſpel; after the free Pardon of Sins, and the Grace and Aſſiſtance of God's Spirit received, and a miraculous Power conferr'd, for a Witneſs and Teſtimony to themſelves, of the undoubted Truth of that Religion which they have embraced. It is the higheſt Affront to the Son of God, who revealed this Religion to the World, and ſealed it with his Blood; and, in effect, an expreſſion of as high Malice to the Author of this Religion, as the Jews were guilty of, when they put him to ſo cruel and ſhameful a Death.

Now a Sin of this heinous Nature is apt naturally either to plunge Men into hardneſs and impenitency, or to drive them to deſpair; and either of theſe Conditions are effectual Barrs to their Recovery. And both theſe Dangers the Apoſtle warns Men of in this Epiſtle. Ch. 3. 12, 13. Take heed, Brethren, leſt there be in any of you an evil Heart of Ʋnbelief, to apoſtatize from the living God: but exhort one another daily, whilſt it is call'd to day, leſt any of you be hardned through the deceitfulneſs of Sin. Or elſe the Reflection p. 176upon ſo horrid a Crime is apt to drive a Man to Deſpair; as it did Judas, who, after he had betray'd the Son of God, could find no eaſe but by making away himſelf; the guilt of ſo great a Sin fill'd him with ſuch Terrors, that he was glad to flye to Death for Refuge, and to lay violent hands upon himſelf. And this likewiſe was the Caſe of Spira, whoſe Apoſtacy, though it was not total from the Chriſtian Religion, but only from the Purity and Reformation of it, brought him to that deſperation of Mind which was a kind of Hell upon Earth. And of this danger likewiſe the Apoſtle admoniſheth, Ch. 12. 15. Looking diligently, leſt any man fail of the Grace of God (or as it is in the Margine, leſt any Man fall from the Grace of God) leſt any root of bitterneſs ſpringing up trouble you; and then he compares the Caſe of ſuch Perſons to Eſau, who, when he had renounced his Birthright, to which the Bleſſing was annex'd, was afterwards, when he would have inherited the Bleſſing, rejected, and found no place of Repentance, though he ſought it carefully with Tears.

p. 1772dly, Thoſe who are guilty of this Sin, do renounce and caſt off the means of their Recovery; and therefore it becomes extreamly difficult to renew them again to Repentance. They reject the Goſpel, which affords the beſt Arguments and Means to Repentance, and renounce the only way of Pardon and Forgiveneſs. And certainly that Man is in a very ſad and deſperate Condition, the very nature of whoſe Diſeaſe is to reject the Remedy that ſhould cure him. And this, the Apoſtle tells us, was the Condition of thoſe who apoſtatized from the Goſpel, Chap. 10. 26, 27. For if we ſin wilfully, after we have received the knowledge of the truth, there remaineth no more Sacrifice for Sin; but a certain fearful looking for of Judgment, and fiery Indignation, which ſhall devour the Adverſary. The great Sacrifice and Propitiation for Sin was the Son of God; and they who renounce him, what way of Expiation can they hope for afterward? what can they expect, but to fall into his Hands as a Judge, whom they have rejected as a Sacrifice and a Saviour? And then,

3dly. Thoſe who are guilty of this p. 178Sin, provoke God in the higheſt manner to withdraw his Grace and Holy Spirit from them, by the Power and Efficacy whereof they ſhould be brought to Repentance; ſo that it can hardly otherwiſe be expected, but that God ſhould leave thoſe to themſelves, who have ſo unworthily forſaken him; and wholly withdraw his Grace and Spirit from ſuch Perſons, as have ſo notoriouſly offer'd deſpite to the Spirit of Grace.

I do not ſay that God always does this, he is ſometimes better to ſuch Perſons than they have deſerved from him, and ſaves thoſe who have done what they can to undo themſelves, and mercifully puts forth his Hand to recover them who were drawing back to Perdition; eſpecially if they were ſuddenly ſurprized by the violence of Temptation, and yielded to it, not deliberately and out of choice, but merely through weakneſs and infirmity, and ſo ſoon as they reflected upon themſelves, did return and repent: This was the caſe of St. Peter, who being ſurprized with a ſudden fear denied Chriſt; but being admoniſh'd of his Sin by the ſignal which our Saviour had given him, he was recovered by a ſpeedy and hearty Repentance. And p. 179ſo likewiſe ſeveral of the Primitive Chriſtians, who were at firſt overcome by fear to renounce their Religion, did afterwards recover themſelves, and died reſolute Martyrs: but it is a very dangerous State, out of which but few recover, and with great difficulty.

And thus I have done with the five things I propounded to make out, for the clearing of this Text from the miſtakes and miſapprehenſions which have been about it. I ſhall now draw ſome uſeful Inferences from hence by way of Application, that we may ſee how far this doth concern our ſelves; and they ſhall be theſe.

1ſt. From the Suppoſition here in the Text, that ſuch Perſons as are there deſcribed (namely, thoſe who have been baptized, and by Baptiſm have received remiſſion of Sins, and did firmly believe the Goſpel, and the Promiſes of it, and were endowed with miraculous Gifts of the Holy Ghoſt,) that theſe may fall away; this ſhould caution us all againſt Confidence and Security; when thoſe that have gone thus far may fall, let him that ſtandeth take heed.

Some are of opinion, that thoſe whom the Apoſtle here deſcribes are p. 180true and ſincere Chriſtians, and that when he ſays, it is impoſſible if they fall away, to renew them again to Repentance, he means that they cannot fall away totally, ſo as to ſtand in need of being renewed again to Repentance: But this is directly contrary to the Apoſtle's deſign, which was to caution Chriſtians againſt Apoſtacy; becauſe if they did fall away, their recovery would be ſo exceeding difficult; which Argument does plainly ſuppoſe that they might fall away.

On the other hand, there are others who think the Perſons, here deſcribed by the Apoſtle, to be Hypocritical Chriſtians, who for ſome baſe ends had entertained Chriſtianity, and put on the Profeſſion of it, but not being ſincere and in good earneſt, would forſake it when Perſecution came. But beſides that this is contrary to the deſcription which the Apoſtle makes of theſe Perſons, who are ſaid to have taſted of the Heavenly Gift, and to have been made partakers of the Holy Ghoſt; by which if we underſtand Juſtification and Remiſſion of Sins, and the Sanctifying Virtue of the Holy Ghoſt, which in all probability is the meaning of theſe Phraſes, p. 181theſe are Bleſſings which did not belong to Hypocrites, and which God does not beſtow upon them; I ſay, beſides this, there is no reaſon to imagine that the Apoſtle intended ſuch Perſons, when it is likely that there were very few Hypocrites in thoſe times of Perſecution; for what ſhould tempt Men to diſſemble Chriſtianity, when it was ſo dangerous a Profeſſion? or what Worldly Ends could Men have in taking that Profeſſion upon them, which was ſo directly contrary to their Worldly Intereſts?

So that upon the whole matter, I doubt not but the Apoſtle here means thoſe who are real in the Profeſſion of Chriſtianity, and that ſuch might fall away. For we may eaſily imagine, that Men might be convinced of the Truth and Goodneſs of the Chriſtian Doctrine, and in good earneſt embrace the Profeſſion of it, and yet not be ſo perfectly weaned from the World, and ſo firmly rooted and eſtabliſhed in that Perſwaſion, as when it came to the Tryal to be able to quit all for it, and to bear up againſt all the Terrors and Aſſaults of Perſecution; ſo that they might be real Chriſtians, and no Hypocrites, p. 182though they were not ſo perfectly eſtabliſhed and confirmed, and ſo ſincerely reſolved as many others. They were not like St. Paul, and thoſe tryed Perſons whom he ſpeaks of, Rom. 8. 35, 37. Who ſhall ſeparate us from the love of Chriſt? ſhall tribulation, or diſtreſs, or perſecution, or famine, or nakedneſs, or peril, or ſword? Nay, in all theſe things we are more than Conquerours. (They had been try'd by all theſe, and yet had held out) upon which he breaks out into thoſe triumphant Expreſſions; I am perſwaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate us from the love of God, which is in Chriſt Jeſus our Lord. They might not (I ſay) be like thoſe: and yet for all that be real in their Profeſſion of Chriſtianity, and no Hypocrites.

In ſhort, I take them to be ſuch as our Saviour deſcribes him to be, who received the ſeed into ſtony places, namely, he that heareth the word, and anon with joy receceiveth it: yet hath he not root in himſelf, but dureth for a while; for when tribulation or perſecution ariſeth becauſe of p. 183the word, by and by he is offended. This is no deſcription of a Hypocrite; but of one that was real, as far as he went, (for he is ſaid to receive the word with joy) but was not well rooted, and come to ſuch a confirmed State, as reſolutely to withſtand the aſſaults of Perſecution.

So that tho' we have truly embraced Chriſtianity, and are in a good degree ſincere in the Profeſſion of it, yet there is great Reaſon why we ſhould neither be ſecure nor confident in our ſelves. Not ſecure, becauſe there is great danger that our Reſolution may be born down one time or other by the Aſſaults of Temptation, if we be not continually vigilant, and upon our Guard. Not confident in our ſelves; becauſe we ſtand by Faith, and Faith is the gift of God; therefore as the Apoſtle infers, we ſhould not be high minded, but fear. Men may have gone a great way in Chriſtianity, and have been ſincere in the Profeſſion of it; and yet afterwards may apoſtatize in the fouleſt manner, not only fall off to a vicious Life, but even deſert the Profeſſion of their Religion. I would to God the Experience of the World did not give us too much Reaſon p. 184to believe the Poſſibility of this. When we ſee ſo many revolt from the Profeſſion of the reformed Religion, to the Corruptions and Superſtitions of Rome; And others from a religious and ſober Life, to plunge themſelves into all kind of Lewdneſs and Debauchery, and it is to be feared, into Atheiſm and Infidelity; Can we doubt any longer whether it be poſſible for Chriſtians to fall away? I wiſh we were as certain of the poſſibility of their Recovery, as we are of their Falling, and that we had as many Examples of the one as of the other.

Let us then be very vigilant over our ſelves, and according to the Apoſtle's Exhortation, 2 Pet. 3. 17. Seeing we know theſe things before, beware, leſt we alſo being led away with the Error of the wicked, fall from our own ſtedfaſtneſs.

2dly, This ſhews us how great an Aggravation it is, for Men to Sin againſt the Means of Knowledge which the Goſpel affords, and the Mercies which it offers unto them. That which aggravated the Sin of theſe Perſons was, that after they were once enlightned, that is, at their Baptiſm were inſtructed in p. 185the Chriſtian Doctrine, the cleareſt and moſt perfect Revelation that ever was made of God's Will to Mankind, that after they were juſtified freely by God's Grace, and had received Remiſſion of Sins, and had many other Benefits conferred upon them; that after all this, they ſhould fall off from this Holy Religion. This was that which did ſo heighten and enflame their Guilt, and made their Caſe ſo near deſperate. The two great aggravations of Crimes are Wilfulneſs and Ingratitude; if a Crime be wilfully committed, and committed againſt one that hath obliged us by the greateſt Favours and Benefits. Now he commits a fault wilfully, who does it againſt the clear knowledge of his Duty. Ignorance excuſeth; for ſo far as a Man is ignorant of the Evil he does, ſo far the Action is involuntary: but knowledge makes it to be a wilful Fault. And this is a more peculiar Aggravation of the Sins of Chriſtians, becauſe God hath afforded them the greateſt means and opportunities of Knowledge; that Revelation which God hath made of his Will to the World by our Bleſſed Saviour, is the cleareſt Light that ever p. 186Mankind had, and the mercies which the Goſpel brings are the greateſt that ever were offer'd to the Sons of Men; the free Pardon and Remiſſion of all our Sins, and the aſſiſtance of God's Grace and Holy Spirit, to help the weakneſs of our Nature, and enable us to do what God requires of us. So that we who ſin after Baptiſm, after the knowledge of Chriſtianity, and thoſe great Bleſſings which the Goſpel beſtows on Mankind, are of all Perſons in the World the moſt inexcuſable. The Sins of Heathens bear no proportion to ours, becauſe they never enjoyed thoſe means of Knowledge, never had thoſe Bleſſings conferred upon them, which Chriſtians are Partakers of; ſo that we may apply to our ſelves thoſe ſevere words of the Apoſtle in this Epiſtle, How ſhall we eſcape, if we neglect ſo great Salvation? Hear how our Saviour aggravates the Faults of Men upon this account, of the wilfulneſs of them, and their being committed againſt the expreſs Knowledge of God's Will; Luke 12. 47, 48. The Servant which knew his Lord's will, and prepared not himſelf, neither did according to his will, ſhall be beaten p. 187with many ſtripes; for unto whomſoever much is given, of him ſhall much be required; and to whom Men have committed much, of him they will ask the more. The Means and Mercies of the Goſpel are ſo many Talents committed to our Truſt, of the neglect whereof a ſevere Account will be taken at the Day of Judgment. If we be wilful Offenders, there is no Excuſe for us, and little hopes of Pardon. If we ſin wilfully after we have received the knowledge of the truth, (ſays the Apoſtle in this Epiſtle) there remains no more ſacrifice for ſin. I know the Apoſtle ſpeaks this particularly of the Sin of Apoſtacy from Chriſtianity; but it is in proportion true of all other Sins, which thoſe who have received the Knowledge of the Truth are guilty of. They, who after they have entertained Chriſtianity, and made ſome progreſs in it, and been in ſome meaſure reformed by it, do again relapſe into any vicious courſe, do thereby render their Condition very dangerous. So St. Peter tells us, 2 Pet. 2. 20, 21. If after they have eſcaped the pollutions of the world through the knowledge of the Lord and Saviour Jeſus Chriſt, they are again entangled therein, p. 188and overcome, the latter end is worſe with them than the beginning. For it had been better for them, not to have known the way of righteouſneſs, than after they have known it, to turn from the holy Commandment delivered unto them. Therefore we may do well to conſider ſeriouſly what we do, when, under the Means and Opportunities of Knowledge which the Goſpel affords us, and the ineſtimable Bleſſings and Favours which it confers upon us, we live in any wicked and vicious courſe. Our Sins are not of a common rate, when they have ſo much of Wilfulneſs and Unworthineſs in them. If Men ſhall be ſeverely puniſh'd for living againſt the Light of Nature; what vengeance ſhall be poured on thoſe who offend againſt the Glorious Light of the Goſpel? This is the Condemnation, that Light is come, &c.

3dly, The Conſideration of what hath been ſaid is Matter of Comfort to thoſe, who upon every Failing and Infirmity are afraid they have committed the unpardonable Sin, and that it is impoſſible for them to be reſtor'd by Repentance. There are many who being of a dark and melancholy Temper, p. 189are apt to repreſent things worſe to themſelves than there is reaſon for, and do many times fancy themſelves guilty of great Crimes, in the doing or neglecting of thoſe things which in their nature are indifferent, and are apt to aggravate and blow up every little Infirmity into an unpardonable Sin. Moſt Men are apt to extenuate their Sins, and not to be ſenſible enough of the Evil and Heinouſneſs of them; but it is the peculiar Infelicity of Melancholy Perſons, to look upon their Faults as blacker and greater, than in truth they are; and whatſoever they hear and read in Scripture, that is ſpoken againſt the groſſeſt and moſt enormous Offenders, they apply to themſelves; and when they hear of the Sin againſt the Holy Ghoſt, and the Sin unto Death, or read this Text which I am now treating of, they preſently conclude that they are guilty of theſe Sins, and that this is a deſcription of their Caſe. Whereas the Sin againſt the holy Ghoſt is of that nature, that probably none but thoſe that ſaw our Saviour's Miracles are capable of committing it; and excepting that, there is no Sin whatſoever that is unpardonable. p. 190As for the Sin unto Death, and that here ſpoken of in the Text, I have ſhewn that they are a total Apoſtacy from the Chriſtian Religion, more eſpecially to the Heathen Idolatry; which theſe Perſons I am ſpeaking of, have no reaſon to imagine themſelves guilty of. And though great and notorious Crimes committed by Chriſtians, may come near to this, and it may be very hard for thoſe who are guilty of them, to recover themſelves again to Repentance; yet to be ſure, for the common Frailties and Infirmities of Human Nature, there is an open way of Pardon in the Goſpel, and they are many times forgiven to us upon a General Repentance; ſo that upon account of theſe, which is commonly the caſe of the Perſons I am ſpeaking of, there is not the leaſt ground of Deſpair; and though it be hard many times for ſuch Perſons to receive Comfort, yet it is eaſie to give it, and that upon ſure Grounds, and as clear Evidence of Scripture, as there is for any thing; ſo that the firſt thing that ſuch Perſons, who are ſo apt to judge thus hardly of themſelves, are to be convinced of (if poſſible) p. 191is this, that they ought rather to truſt the Judgment of others concerning themſelves, than their own Imagination, which is ſo diſtemper'd, that it cannot make a true Repreſentation of things. I know that where Melancholy does mightily prevail, it is hard to perſwade People of this: but 'till they be perſwaded of it, I am ſure all the Reaſon in the World will ſignifie nothing to them.

4thly, This ſhould make Men afraid of great and preſumptuous Sins, which come near Apoſtacy from Chriſtianity; ſuch as deliberate Murder, Adultery, groſs Fraud and Oppreſſion, or notorious and habitual Intemperance. For what great difference is there, whether Men renounce Chriſtianity; or profeſſing to believe it, do in their Works deny it? Some of theſe Sins which I have mention'd, particularly Murder and Adultery, were ranked in the ſame degree with Apoſtacy, by the Ancient Church; and ſo ſevere was the Diſcipline of many Churches, that Perſons guilty of theſe Crimes, were never admitted to the Peace and Communion of the Church again, whatever Teſtimony they gave of their Repentance. p. 192I will not ſay but this was too rigorous; but this ſhews how inconſiſtent with Chriſtianity theſe Crimes, and others of the like degree of heinouſneſs, were in thoſe days thought to be. They did not indeed, as Tertullian tells us, think ſuch Perſons abſolutely incapable of the Mercy of God; but after ſuch a Fall, ſo notorious a Contradiction to their Chriſtian Profeſſion, they thought it unfit afterwards that they ſhould ever be reckon'd in the number of Chriſtians.

5thly, It may be uſeful for us upon this Occaſion to reflect a little upon the ancient Diſcipline of the Church, which in ſome places (as I have told you) was ſo ſevere, as in caſe of ſome great Crimes after Baptiſm, as Apoſtacy to the Heathen Idolatry, Murder, and Adultery, never to admit thoſe that were guilty of them, to the Peace and Communion of the Church; but in all Churches was ſo ſtrict, as not to admit thoſe who fell after Baptiſm into great and notorious Crimes, to Reconciliation with the Church, but after a long and tedious courſe of Penance, after the greateſt and moſt publick Teſtimonies of Sorrow and Repentance, after p. 193long Faſting and Tears, and the greateſt ſigns of Humiliation that can be imagined. In caſe of the greateſt Offences they were ſeldom reconciled, till they came to lye upon their Deathbeds: And in caſe of other ſcandalous Sins, not 'till after the Humiliation of many Years. This perhaps may be thought too great Severity; but I am ſure we are as much too remiſs now, as they were over rigorous then: but were the Ancient Diſcipline of the Church in any degree put in practice now, what caſe would the generality of Chriſtians be in? In what Herds and Shoals would Men be driven out of the Communion of the Church? 'Tis true, the prodigious Degeneracy and Corruption of Chriſtians hath long ſince broke theſe Bounds, and 'tis morally impoſſible to revive the ſtrictneſs of the ancient Diſcipline in any meaſure, till the World grow better: but yet we ought to reflect, with ſhame and confuſion of Face, upon the purer Ages of the Church, and ſadly to conſider, how few among us would in thoſe Days have been accounted Chriſtians; and upon this Conſideration to be provoked to an Emulation p. 194of thoſe Better Times, and to a Reformation of thoſe Faults and Miſcarriages, which in the beſt days of Chriſtianity were reckon'd inconſiſtent with the Chriſtian Profeſſion; and to remember, that though the Diſcipline of the Church be not now the ſame it was then, yet the Judgment and Severity of God is; and that thoſe who live in any vicious courſe of Life, though they continue in the Communion of the Church, yet they ſhall be ſhut out of the Kingdom of God. We are ſure that the Judgment of God will be according to Truth, againſt them which commit ſuch things.

6thly, and laſtly, The Conſideration of what hath been ſaid, ſhould confirm and eſtabliſh us in the Profeſſion of our Holy Religion. 'Tis true, we are not now in danger of apoſtatizing from Chriſtianity to the Heathen Idolatry; but we have too many ſad Examples of thoſe who apoſtatize from the Profeſſion of the Goſpel, which they have taken upon them in Baptiſm, to Atheiſm and Infidelity, to all manner of Impiety and Lewdneſs. There are many who daily fall off from the Profeſſion of the Reformed Religion, to the p. 195groſs Errors and Superſtitions of the Roman Church, which in many things does too nearly reſemble the old Pagan Idolatry. And what the Apoſtle here ſays of the Apoſtates of his time, is proportionably true of thoſe of our days, that they who thus fall away, it is extreamly difficult to renew them again to Repentance. And it ought to be remembred, that the guilt of this kind of Apoſtacy hath driven ſome to Deſpair; as in the Caſe of Spira, who, for reſiſting the Light and Convictions of his Mind, was caſt into thoſe Agonies, and fill'd with ſuch Terrors, as if the very pains of Hell had taken hold of him; and in that fearful Deſpair, and in the midſt of thoſe Horrors, he breathed out his Soul.

Let us then hold faſt the Profeſſion of our Faith without wavering; and let us take heed how we contradict the Profeſſion of our Faith, by any Impiety and Wickedneſs in our Lives; remembring, that it is a fearful thing to fall into the hands of the living God. I will conclude with the words of the Apoſtle immediately after the Text, The earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them p. 196by whom it is dreſſed, receiveth bleſſing from God. But that which beareth thorns and briars, is rejected, and is nigh unto curſing, whoſe end is to be burned. And how gladly would I add the next words! But, beloved, we are perſwaded better things of you, and things that accompany ſalvation, though we thus ſpeak.